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'''Guite''' is the progenitor clan of ] people, also called ] in ], ], or ], or even ] in India. According to Zam, Nigui '''Guite''' is the elder brother of the ancestral fathers of the ], namely Thangpi (great-grandfather of Doungel), Sattawng, and Neirawng.<ref>Ngul Lian Zam (Guite), (Amazon/CreateSpace, United States, 2018), {{ISBN|978-1721693559}}. This is a new comprehensive survey of the Guite family history.</ref> This genealogy is recently in-scripted on the tribal memorial stone at ], ] in the presence of each family-head of the three major clans, ], ], and ], on August 7, 2011.<ref> See well noted in Pu Senchong, ''Silver Jubilee Thusimbu'' (Thusimbu Committee: Manlyphai, Tamu, Myanmar (Burma), 2012), 1-2.</ref> Some historians, like Shakespeare,<ref name=":0">{{Cite book |last=Shakespear |first=John |title=The Lushei Kuki Clans |publisher=Macmillan and Co. Limited |year=1912 |pages=142 |language=english}}</ref> assumed Lamlei was the Nigui Guite himself but the Guites themselves recounted Tuahciang, the father of Lamlei, as the son of Nigui Guite instead, in their social-religious rites (see in the following genealogical charts). Regarding Guite as the born son of Songthu and his sister, Nemnep (aka Nembuk), it was the practice of ancient royalties to issue royal heir and also to keep their bloodline pure instead. Depending on local pronunciation, the clan was also called differently such as '''Nguite''',<ref>See explanation of the name in the first paragraph of the "History and Legend" at ].</ref> '''Vuite''',<ref>See other alternate names for the language name "Chin, Paite" at .</ref> and was also recorded even as '''Gwete''',<ref>Please, refer to "People and Races: Myanmar People" and scroll down to "Chin" at {{webarchive|url=https://web.archive.org/web/20071214052852/http://myanmartravelinformation.com/mti-myanmar-people/index.htm |date=14 December 2007 }}.</ref> '''Gwite''',<ref>Please, see word switch between "Guite" and "Gwete" in the fourth paragraph of the page at </ref> '''Nwite,'''<ref>Bertram Sausmarez Carey and Henry Newman Tuck, ''The Chin Hills: A History of the People, Our Dealings with Them, Their Customs and Manners, and a Gazetteer of Their Country'' (Rangoon, Burma: Government Printing, 1896), 2-4 .</ref> '''Paihte''' by the Lushei.<ref name=":0" /> In accord with the claim of their solar origin, the Guite clan has been called ''nampi'', meaning noble or major or even dominant people, of the region in local dialect in the past.<ref>See article, "Guite," in Sing K. Khai, ''KUKI People and Their Culture'' (Lamka, Churachandpur, India: Khampu Hatzaw, 1995), 21-22.</ref> '''Guite''' is the progenitor clan of ] people, also called ] in ], ], or ], or sometimes ] in India. According to Zam, Nigui Guite is the elder brother of the ancestral fathers of the ], namely Thangpi (great-grandfather of Doungel), Sattawng, and Neirawng.<ref>{{cite book |last1=Zam |first1=Ngul Lian |last2=Mung |first2=Thang San |title=Mualthum Kampau Guite Hausate Tangthu |date=25 July 2018 |publisher=CreateSpace Independent Publishing Platform |isbn=978-1-7216-9355-9 |language=English}}</ref> This genealogy was recently inscribed on the tribal memorial stone at ], ] in the presence of each family-head of the three major clans, ], ], and ], on August 7, 2011. Some historians, like Shakespeare,<ref name=":0">{{Cite book |last=Shakespear |first=John |title=The Lushei Kuki Clans |publisher=Macmillan and Co. Limited |year=1912 |pages=142 |language=english}}</ref> assumed Lamlei was the Nigui Guite himself but the Guites themselves recounted Tuahciang, the father of Lamlei, as the son of Nigui Guite instead, in their social-religious rites. Regarding Guite as the born son of Songthu and his sister, Nemnep, it was the practice of ancient royalty to issue royal heir and also to keep their bloodline pure instead. Depending on local pronunciation, the clan was also called by different names such as ''Nguite'' or ''Vuite'',<ref>See other alternate names for the language name "Chin, Paite" at .</ref><ref>{{Cite web |url=http://myanmartravelinformation.com/mti-myanmar-people/index.htm |title=Myanmar People & Races |access-date=11 December 2007 |archive-date=14 December 2007 |archive-url=https://web.archive.org/web/20071214052852/http://myanmartravelinformation.com/mti-myanmar-people/index.htm |url-status=dead }}</ref> Gwite,<ref>Please, see word switch between "Guite" and "Gwete" in the fourth paragraph of the page at {{Webarchive|url=https://web.archive.org/web/20190410131506/http://sialkal.com/sspp_jhq_ND.htm |date=10 April 2019 }}</ref> Nwite,<ref>Bertram Sausmarez Carey and Henry Newman Tuck, ''The Chin Hills: A History of the People, Our Dealings with Them, Their Customs and Manners, and a Gazetteer of Their Country'' (Rangoon, Burma: Government Printing, 1896), 2-4 .</ref> '''Paihte''' by the Lushei.<ref name=":0" /> In accord with the claim of their solar origin, the Guite clan has been called ''nampi'', meaning noble or major or even dominant people, of the region in local dialect in the past.<ref>See article, "Guite," in Sing K. Khai, ''KUKI People and Their Culture'' (Lamka, Churachandpur, India: Khampu Hatzaw, 1995), 21-22.</ref>


==Adoption of the name== ==Adoption of the name==
Line 18: Line 19:
===Ciimnuai generation=== ===Ciimnuai generation===


'''Ton Lun.''' Being known as the first to celebrate the festival of ''Ton'', therefore, was traditionally known as Ton Mang, meaning the Master/Lord of Ton (cf., name of his grandson in the genealogical chart). *'''Ton Lun''' was the first to celebrate the festival of ''Ton'', so was traditionally known as Ton Mang, meaning the Master/Lord of Ton.


'''Ni Gui.''' A renowned Guite prince, who, according to oral tradition, was said to formulate most of traditional rites and cultural practices (i.e., tributary system, festive songs and lyrics, religio-social festivals, social family system, etc.) that some of them are still in practice in present northern Chin State of Myanmar and present ] (] or even ]) area of Manipur India.<ref name=NG>Further, there are many other family-groups who claimed Prince Ni Gui as their progenitor, i.e., the chronicle of Sailo chieftains claim their progenitor Sishinga as the other son of Ni Gui or Ni Ngui (Ninguitea in their local common address) by Lalthangliana , Samte family also claimed to be another line descended from Ni Gui , and Naulak/Nouluck family also claims to be related to Ni Gui some way or another.</ref> *'''Ni Gui''', also known as Niguitea was a renowned prince, who, according to oral tradition, formulated most of traditional rites and cultural practices, such as the tributary system, festive songs and lyrics, religious festivals, and the Mizo family system, some of which still present in northern Chin State, Myanmar and the ], ], and ] areas of ], India. Most families claim descent from Ni Gui. For example, the chronicle of the Sailo chieftains claims their progenitor Sishinga was a son of Ni Gui or The Samte family also claimed to be Ni Gui's descendants.<ref name="lalthangliana">{{cite book |last1=Lalthangliana |first1=B. |editor1-last=Rina |editor1-first=R. L. |title=History of Mizo in Burma |publisher=Zawlbuk Agencies, Aizawl |page=17 |url=https://archive.org/details/dli.ministry.14107/page/n57/mode/2up?q=Niguitea |access-date=3 April 2024}}</ref>
*'''Gui Mang I''' founded the city-state of ] in {{circa|1050CE}}. Traces of Ciimnuai can still be found around the village of Saizang, ] township.<ref>{{cite book |title=Tribal polities and state systems in pre-colonial eastern and north eastern India |date=1987 |publisher=Bagchi |location=Calcutta |isbn=9788170740148 |page=312}}</ref>

⚫ *'''Mang Suum I''' was the eldest son of Gui Mang I, who divided the land into three major regions—the upper region of Tuilu, to be ruled by his youngest brother Nak Sau, the lower region of ''Tuitaw'' (now ]), to be ruled by his younger brother Kul Gen, and the central region of ], which he himself would rule. The Guite family began to be referred to as the supreme ruling clan of the three-mountains-region ({{langx|zom|Mual thum kampau Guite Mang}}), which consists of the central Ciim mountain region, the south-eastern Khum mountain region, and the north-western Len mountain region.{{r|zo|p=21}}
'''Gui Mang I.''' The prince who organized the ] (Chiimnuai, Chinwe) city-state that its remainings can still be collected at the nearby present village of Saizang, ] township.<ref>Surajit Sinha, ''Tribal Polities and State Systems in Pre-Colonial Eastern and North Eastern India'' (Calcutta, India: Centre for Studies in Social Sciences, K. P. Bagchi & Co., 1987), 312 .</ref> Further, the following folksong was ascribed to be composed of Prince Gui Mang:
::Mang ii tusuan kil bang hong khang ing, Zaang aa pehsik gawm ing;
::Khuakiim aa mi siahseu in kai ing, ka khua Ciimtui tungah ka vang kaammei awi sang sa zaw ee
::(Translation)
::I, the royal descendant, has grown up like a three, bringing irons and coppers from the plain;
::Collecting taxes and tributes from around, my fame and reputation have been even more than wildfire.
⚫ '''Mang Suum I.''' The eldest son of Gui Mang I, who divided the land into three major regions—the upper region ''tuilu'' ('''Guava''') under his youngest brother '''Nak Sau''' (or Kul Lai), the lower region ''tuitaw'' (''']''' via '''Tawizawi''') under his younger brother '''Kul Gen''' and the central region (''']''') under his suzerainty.<ref>Khai, ''Zo Culture'', 21.</ref> This is the beginning of the attribution of ''Mual thum kampau Guite Mang'' to the Guite family, meaning the supreme ruling clan of the three-mountains-region, which are the Ciim Taang (central Ciim mountain region), the Khum Taang (south-eastern Khum mountain region), and the Len Taang (north-western Len mountain region). The legend of this division is still remembered with a folktale related to the following folksong:
::Tuilu aa pai ni leh kha siam, tuitaw aa pai simzawng vontawi dawnto peeng mawh
::(Translation)
::To go up to the upper river is to be blessed by the sun and the moon; to go down to the lower river is to be poor but would have wine.
Further, there are also another existing poetic song retained in Vangteh chronicle that marked this land division:
::Ciim leh Tawi tui a ih maankhawm in, ning leh ai-sa in kizawituah ang;
::Tuu bang suanh dang in ki-el lo-in, phung Gui ni nuai-ah kibawmtuah ang .<ref>Cf., Mr. Langh Khup, the grandson of Prince Tun Za Sing, the last hereditary Prince of Vangteh, as of recorded by Mr. Ngul L. Zam in his handwriting and forwarded to Khumpita upon his request, dated 18 April 2008.</ref>
::(Translation):
::As long as the ''people'' of Ciim (short form for Ciimnuai) and ''people'' of Tawi (short form for Tawizawi) reign or prosper, let us maintain our fellowship banquet, a banquet of wine and meat;
::Let our offspring not go against each other but let us join together under ''the name of'' solar Gui family.


===Vangteh generation=== ===Vangteh generation===


'''Gen Dong.''' Making ] his political center, began extending Guite's dynastic rule to the south (''tuitaw'') and westward, crossing the Manipur river, and also was well documented in the ]s of other tribes also.<ref>Cf., Khai, ''Zo Culture'', 16.</ref> The birth story of Prince Gen Dong was behind a popular nursery rhyme that is still in use in several local places, such as ], '''Saizang''', '''Kaptel''', etc. The rhyme, as originally composed by Prince Mang Suum, is as follows: '''Gen Dong''' made ] his political center and began extending Guite rule to the south and west, crossing the Manipur river.<ref name=zo>{{cite book |last1=Khai |first1=Sing Khaw |title=Zo People and Their Culture: A Historical, Cultural Study and Critical Analysis of Zo and Its Ethnic Tribes |date=1995 |publisher=Khampu Hatzaw |url=https://books.google.com/books?id=lLojAAAAMAAJ |language=en|page=16}}</ref>
⚫ *'''Mang Kiim''' was a capable prince who traveled to more than fifty-three towns and villages, performing sacred rites ({{langx|zom|uisiang-at}}) as a way of asserting his right to rule and guardianship of the land as a priestly King.
::Ka nau aw ee, Gen Dong aw, Ciimnuai dongah Gen dong aw .
*'''Pau Hau''' was a powerful prince who was known as the first Guite prince to go to ] (present-day Bangladesh) to learn about firearms, and as the first person to use them in the region.<ref>{{cite book |last1=Pau |first1=Pum Khan |title=Indo-Burma Frontier and the Making of the Chin Hills: Empire and Resistance |url=https://books.google.com/books?id=dVmnDwAAQBAJ |publisher=Taylor & Francis |access-date=3 April 2024 |language=en |date=5 August 2019|isbn=978-1-000-50745-4 }}</ref> Under his leadership, Vangteh became the capital of seven princely fiefs.
::(Translation):
::My little baby, ''named'' Gen Dong (meaning Gen is asking or taking counsel), that Gen (reference to Kul Gen) has asked of me to far Ciimnuai ''in showing of his respect''.
⚫ '''Mang Kiim.''' A capable prince from Vangteh, who traveled to more than fifty-three towns and villages, making sacred rites, called ''Uisiang-at'' in native language, in claiming of Guite's dynastic rule and guardianship of the land as Priestly King.<ref>Cf., "Khua-suum sim" under the heading "The birth of Vangteh" at ] wikipage.</ref>

'''Pau Hau.''' A powerful Guite prince from ], who was known as the one who went down to Chittagong (present Bangladesh) to learn gunpowder and as the first person to use it in the region.<ref>Cf., "''Pau Hau in thau a nei hi''," in Joseph H. Cope, com., ''Zolai Simbu'' (Tedim, Chin Hills, 1920).</ref> Under his leadership, Vangteh became the capital of seven princes, therefore known as the center of "''Hausa sagih leh tuangdung dawh sagih''," meaning seven princes and seven courts.

'''Tun Kam.''' A contemporary of Pau Hau and a Guite prince from Vangteh but more known as Prince of Tualphai, who is a member of seven princes of ] and also a member of '''the Association of Nine Lords''' in the then Tedim region.<ref>According to oral traditions, those who were known as the nine lords are Vungh Vial (Saizaang), Tun kam (Vangteh), Maang Song (Laamzaang), Do Maang (Lophei), Ciang Phut (Kalzaang), Suan Thuk (Thuklai), Go Maang (Khuasak), Hang Kam (Buanman), Kaih Maang (Mualbem) (taken from manuscript prepared by Pum Za Kham, ], Myanmar).</ref>


===Tedim-Lamzang generation=== ===Tedim-Lamzang generation===


'''Gui Mang II.''' The prince who was said to be the first to found present ] with the accompaniment of other tribes such as '''Gangte''', '''Vaiphei''', and probably others collectively identified as '''Simte''' (people from lower region). The name was said derived from a sprinkling light of the pool called '''Vansaangdim''' under bright sunlight. Therefore, is called ''TE'', meaning "bright shining," and ''DIM'', meaning "sprinkling, twinkling, and so even likely celebrating."<ref>Please, refer to ongoing Wiki article ].</ref> This is a commemorative song for the founding. *'''Gui Mang II''' founded ] with other tribes such as the ], the ], and the ] from lower region. Its name {{langx|ctd|Tedim||bright and sparkling}} was supposedly inspired by the sparkling of bright sunlight light in a pool called ''Vansaangdim''.
*'''Pum Go''' relocated his capital from Lamzang to Tedim.
:: Dimtui vangkhua sai bang ka sat, nunnop tonzawi ka kaihna;
:: Sangmang lapna ka khawlmual aw, siah leh litui cingkhawm ee .
:: (Translation):
:: Native Dimtui which I founded, full of good life and festivals;
:: My resting place where I hanged my banners, and where taxes and tributes are flooded like waters filled the pool .

'''Pum Go.''' The prince who restated his capital from '''Lamzang''' to ]. A folksong, said to be composed by him in commemoration of the festival of '''Ton''', is still sung in the region as following:
::Dimtui vangkhua khuamun nuam aw, sial leh sawm taang a tunna; Sial leh sawm taang a tunna, siingta'n lamh bang eng na ee;
::Taang silsial ee, taang silsial ee, Dimtui vangkhua taang silsial ee; Dimtui vangkhua taang silsial ee, kawi tawh laukha ka hualna hi ee
::(Translation):
::Very comfortable place is my native Dimtui (a poetic attribution to TE DIM), where all my dreams fulfilled; Where all my dreams fulfilled, that everyone envies of ''my native'';
::It's shining, yes, shining, my native Dimtui is shining modestly; My native Dimtui is shining modestly, where I made lasting vow to my beloved (dear wife).


===] generation=== ===Mualpi generation===
'''].''' A powerful prince from '''Mualpi''' (originally occupied by the Mangvung/Mangvoong family of Thado tribe 1834-1850),<ref>{{Cite book |last=Mackenzie |first=Alexander |title=The North East Frontier of India |publisher=Mittal Publications |year=1979 |location=Delhi |pages=169 |language=english}}</ref><ref>{{Cite book |last=Bertram S. Carey |first=H.N. Tuck |title=The Chin Hills, vol. I |publisher=Cultural publishing House |year=1896 |location=Delhi |pages=17;19;141 |language=english}}</ref> also known as Goukhothang or Go Khua Thang, or even as Kokutung by Carey and Tuck. He is the only Zomi prince whom the neighbouring ] (]) Kingdom ever acknowledged as ] (or ] in Metei language). His powerful dominion spread over more than 70 cities, towns, and villages.<ref>Gougin, ''History of Zomi'', 67ff; and also, please, view full documentary video of his life edited by Laizoms Musika at .</ref> He was known as the then leader of ] as Carey and Tuck also noted him as the Yo (correct Zo people) Chief of Mwelpi (correct Mualpi).<ref>Bertram S. Carey and Henry N. Tuck, ''Chin Hills'', Vol 1 (1896), page 141.</ref> History tells us that the three major tribes as Zo (a) Gwite (b) Vaipe (Vaiphei) and (c) Zo Chin now called Mizo and Hmar.<ref>{{Cite book |last=H.N. Tuck |first=Bertram S. Carey |title=The Chin Hills, vol. I |publisher=Tribal Research Institute |year=1976 |location=Aizawl |pages=2,3 |language=english}}</ref> '''].''' A powerful prince from '''Mualpi''' (originally occupied by the Mangvung/Mangvoong family of Thado tribe 1834-1850),<ref>{{Cite book |last=Mackenzie |first=Alexander |title=The North East Frontier of India |publisher=Mittal Publications |year=1979 |location=Delhi |pages=169 |language=english}}</ref><ref>{{Cite book |last=Bertram S. Carey |first=H.N. Tuck |title=The Chin Hills, vol. I |publisher=Cultural publishing House |year=1896 |location=Delhi |pages=17;19;141 |language=english}}</ref> also known as Goukhothang or Go Khua Thang, or even as Kokutung by Carey and Tuck. He is the only Zomi prince whom the neighbouring ] (]) Kingdom ever acknowledged as ] (or ] in Metei language). His powerful dominion spread over more than 70 cities, towns, and villages.<ref>Gougin, ''History of Zomi'', 67ff; and also, please, view full documentary video of his life edited by Laizoms Musika at .</ref> He was known as the then leader of ] as Carey and Tuck also noted him as the Yo (correct Zo people) Chief of Mwelpi (correct Mualpi).<ref>Bertram S. Carey and Henry N. Tuck, ''Chin Hills'', Vol 1 (1896), page 141.</ref> History tells us that the three major tribes as Zo (a) Gwite (b) Vaipe (Vaiphei) and (c) Zo Chin now called Mizo and Hmar.<ref>{{Cite book |last=H.N. Tuck |first=Bertram S. Carey |title=The Chin Hills, vol. I |publisher=Tribal Research Institute |year=1976 |location=Aizawl |pages=2,3 |language=english}}</ref>


'''Suum Kam.''' Son of Raja Goukhothang is another powerful Guite prince. Colonel Thompson of Manipur, taking advantage of the embassy sent from Kamhow Sukte to discuss the release of his former lord and also brother-in-law, Goukhothang, suggested a treaty be made with Manipur. Sumkam was released from prison along with the bones of his father. <ref>{{Cite book |last=Mackenzie |first=Alexander |title=The North East Frontier of India |publisher=Mittal Publications |year=1979 |pages=168 |language=english}}</ref> A peace treaty was later made between Sumkam and Maharaja Chandrakirti on 11 March 1875, by drinking ''zu'', Zo traditional wine, in their gun-barrels. The treaty was came to be called '''Treaty of Sanjentong,''' marking the boundary of the Guites and the Meiteis at present ] of Manipur, covenanted the non-interference between the Guites and the Meiteis but friendship and promised to betroth a Meitei princess to the house of Prince Suum Kam in securing peace (see, the ending part of Raja Goukhothang Documentary video).<ref>For more on Guite's dynastic tradition, cf., Dr. Chinkholian Guite, ''Politico-Economic Development of the Tribals of Manipur: A Study of the Zomis'' (New Delhi, India: Anmol Publications Pvt. Ltd., 1999), 35-62.</ref> In commemoration of this treaty, Suum Kam composed a poetic song as following: '''Suum Kam.''' Son of Raja Goukhothang is another powerful Guite prince. Colonel Thompson of Manipur, taking advantage of the embassy sent from Kamhow Sukte to discuss the release of his former lord and also brother-in-law, Goukhothang, suggested a treaty be made with Manipur. Sumkam was released from prison along with the bones of his father. <ref>{{Cite book |last=Mackenzie |first=Alexander |title=The North East Frontier of India |publisher=Mittal Publications |year=1979 |pages=168 |language=english}}</ref> A peace treaty was later made between Sumkam and Maharaja Chandrakirti on 11 March 1875, by drinking ''zu'', Zo traditional wine, in their gun-barrels. The treaty became to be called '''Treaty of Sanjentong,''' marking the boundary of the Guites and the Meiteis at present ] of Manipur, covenanted the non-interference between the Guites and the Meiteis but friendship and promised to betroth a Meitei princess to the house of Prince Suum Kam in securing peace (see, the ending part of Raja Goukhothang Documentary video).<ref>For more on Guite's dynastic tradition, cf., Dr. Chinkholian Guite, ''Politico-Economic Development of the Tribals of Manipur: A Study of the Zomis'' (New Delhi, India: Anmol Publications Pvt. Ltd., 1999), 35-62.</ref>
::Tuan a pupa leh Khang vaimangte' tongchiam''na'' Kaangtui minthang aw,
::Penlehpi leh Kaangtui minthang, A tua Zota kual hi ee<ref>Some traditions prefer to read the "Pi-leh-pu" (a reference to ancestors) instead of "Penlehpi" (a reference to big sea/ocean).</ref>
::(Translation):
::The famous crystal water, where forefathers and Indian kings (a reference to ] of ]) of lower region made a covenant,
::The great sea and crystal water (a reference to ]), whereby is called to be the home of Zo descendants.


==Tradition of Guite dynastic rule== ==Tradition of Guite dynastic rule==

Latest revision as of 04:39, 7 January 2025

This page is currently the subject of a deletion review. Those interested may participate in the discussion. While the discussion is in progress, this page may be edited, but do not blank, move, merge, redirect this page, or remove this notice from the page.
For the surname, see Guité.

Guite is the progenitor clan of Zomi people, also called Chin in Myanmar, Mizo, or Paite, or sometimes Kuki in India. According to Zam, Nigui Guite is the elder brother of the ancestral fathers of the Thadou people, namely Thangpi (great-grandfather of Doungel), Sattawng, and Neirawng. This genealogy was recently inscribed on the tribal memorial stone at Bungmual, Lamka in the presence of each family-head of the three major clans, Doungel, Kipgen, and Haokip, on August 7, 2011. Some historians, like Shakespeare, assumed Lamlei was the Nigui Guite himself but the Guites themselves recounted Tuahciang, the father of Lamlei, as the son of Nigui Guite instead, in their social-religious rites. Regarding Guite as the born son of Songthu and his sister, Nemnep, it was the practice of ancient royalty to issue royal heir and also to keep their bloodline pure instead. Depending on local pronunciation, the clan was also called by different names such as Nguite or Vuite, Gwite, Nwite, Paihte by the Lushei. In accord with the claim of their solar origin, the Guite clan has been called nampi, meaning noble or major or even dominant people, of the region in local dialect in the past.

Adoption of the name

The name Guite is a direct derivation of the name of the progenitor of the family, known as Guite the Great (see, following genealogical charts), whose mysterious birth was, according to oral tradition, related to the Sun.

Therefore, in order to reflect this solar relationship (i.e., "ni gui" meaning the ray of the Sun), the name "Guite" is said to have been given at his birth by his father, Songthu (also Chawngthu, Chongthu, Thawngthu, and Saothi). After the birth of Guite, Songthu, also known as Prince of Aisan in his later years, moved near to Aisan creek and settled down there with his wife, Neihtong, to give way to his sister Nemnep and her child, Guite, to inherit the Ciimnuai Estate. Therefore, Guite, the elder son, and his descendants are all entitled to the Ciimnuai legacy while as Thangpi, the younger, and his descendants (Doungel and siblings) are titled as Aisan Pa (or Prince of Aisan) accordingly. Further, in reference to Guite’s noble birth, a local proverb was circulated that is still known in the region. The proverb says:

Nampi' ta ni in zong siam
(Meaning)
Even the Sun bless the noble birth.

Some notable Guite princes

Ciimnuai generation

  • Ton Lun was the first to celebrate the festival of Ton, so was traditionally known as Ton Mang, meaning the Master/Lord of Ton.
  • Ni Gui, also known as Niguitea was a renowned prince, who, according to oral tradition, formulated most of traditional rites and cultural practices, such as the tributary system, festive songs and lyrics, religious festivals, and the Mizo family system, some of which still present in northern Chin State, Myanmar and the Lamka, Churachandpur, and New Lamka areas of Manipur, India. Most families claim descent from Ni Gui. For example, the chronicle of the Sailo chieftains claims their progenitor Sishinga was a son of Ni Gui or The Samte family also claimed to be Ni Gui's descendants.
  • Gui Mang I founded the city-state of Ciimnuai in c. 1050CE. Traces of Ciimnuai can still be found around the village of Saizang, Tedim township.
  • Mang Suum I was the eldest son of Gui Mang I, who divided the land into three major regions—the upper region of Tuilu, to be ruled by his youngest brother Nak Sau, the lower region of Tuitaw (now Vangteh), to be ruled by his younger brother Kul Gen, and the central region of Ciimnuai, which he himself would rule. The Guite family began to be referred to as the supreme ruling clan of the three-mountains-region (Zou: Mual thum kampau Guite Mang), which consists of the central Ciim mountain region, the south-eastern Khum mountain region, and the north-western Len mountain region.

Vangteh generation

Gen Dong made Vangteh his political center and began extending Guite rule to the south and west, crossing the Manipur river.

  • Mang Kiim was a capable prince who traveled to more than fifty-three towns and villages, performing sacred rites (Zou: uisiang-at) as a way of asserting his right to rule and guardianship of the land as a priestly King.
  • Pau Hau was a powerful prince who was known as the first Guite prince to go to Chittagong (present-day Bangladesh) to learn about firearms, and as the first person to use them in the region. Under his leadership, Vangteh became the capital of seven princely fiefs.

Tedim-Lamzang generation

  • Gui Mang II founded Tedim with other tribes such as the Gangte, the Vaiphei, and the Simte people from lower region. Its name Tedim Chin: Tedim, lit. 'bright and sparkling' was supposedly inspired by the sparkling of bright sunlight light in a pool called Vansaangdim.
  • Pum Go relocated his capital from Lamzang to Tedim.

Mualpi generation

Gokhothang. A powerful prince from Mualpi (originally occupied by the Mangvung/Mangvoong family of Thado tribe 1834-1850), also known as Goukhothang or Go Khua Thang, or even as Kokutung by Carey and Tuck. He is the only Zomi prince whom the neighbouring Meitei (Manipur) Kingdom ever acknowledged as Raja (or Ningthou in Metei language). His powerful dominion spread over more than 70 cities, towns, and villages. He was known as the then leader of Zo people as Carey and Tuck also noted him as the Yo (correct Zo people) Chief of Mwelpi (correct Mualpi). History tells us that the three major tribes as Zo (a) Gwite (b) Vaipe (Vaiphei) and (c) Zo Chin now called Mizo and Hmar.

Suum Kam. Son of Raja Goukhothang is another powerful Guite prince. Colonel Thompson of Manipur, taking advantage of the embassy sent from Kamhow Sukte to discuss the release of his former lord and also brother-in-law, Goukhothang, suggested a treaty be made with Manipur. Sumkam was released from prison along with the bones of his father. A peace treaty was later made between Sumkam and Maharaja Chandrakirti on 11 March 1875, by drinking zu, Zo traditional wine, in their gun-barrels. The treaty became to be called Treaty of Sanjentong, marking the boundary of the Guites and the Meiteis at present Moirang of Manipur, covenanted the non-interference between the Guites and the Meiteis but friendship and promised to betroth a Meitei princess to the house of Prince Suum Kam in securing peace (see, the ending part of Raja Goukhothang Documentary video).

Tradition of Guite dynastic rule

By dating the establishment of the Ciimnuai city-state of present Tedim township to be the early 14th century, Guite dynastic rule can rightly be said to be more than half a century long (until British annexation in the early 20th century, c. 1300–1900), though most southern part of its tributary land was gradually turned to the allied force of southern Pawihang (Poi or Pawite) beginning from the mid-18th century. As cited above, following the legend of land division between the three legendary Guite princes (M. Suum, K. Gen, and N. Sau), the geopolitics of the Guite dynasty can accordingly be divided into three major regions---the central Ciimnuai region under Mang Suum I, the lower Tuitaw region under Kul Gen, and the upper Tuilu region under Nak Sau (Kul Lai). Though the Guite dynastic traditions of the two elder princes were respectively kept alive until the advancement of the British army, the story of the youngest prince Nak Sau was unfortunately lost from sight except a very brief oral account retained in Vangteh chronicle (that traces Kom Kiim as the daughter of Tom Cil, the last known prince from the line of Nak Sau, and the rest was said as if became the Gorkhas or at least banded together with). While reserving for the lost tradition of Prince Nak Sau, reflecting from the available traditions of Mang Suum and Kul Gen, the two most distinctive features of the Guite dynastic tradition would be its religious orientedness and its confederated administrative system.

Endnotes

  1. Zam, Ngul Lian; Mung, Thang San (25 July 2018). Mualthum Kampau Guite Hausate Tangthu. CreateSpace Independent Publishing Platform. ISBN 978-1-7216-9355-9.
  2. ^ Shakespear, John (1912). The Lushei Kuki Clans. Macmillan and Co. Limited. p. 142.
  3. See other alternate names for the language name "Chin, Paite" at Ethnologue: Languages of the World.
  4. "Myanmar People & Races". Archived from the original on 14 December 2007. Retrieved 11 December 2007.
  5. Please, see word switch between "Guite" and "Gwete" in the fourth paragraph of the page at Siamsin Pawlpi (SSPP) Archived 10 April 2019 at the Wayback Machine
  6. Bertram Sausmarez Carey and Henry Newman Tuck, The Chin Hills: A History of the People, Our Dealings with Them, Their Customs and Manners, and a Gazetteer of Their Country (Rangoon, Burma: Government Printing, 1896), 2-4 .
  7. See article, "Guite," in Sing K. Khai, KUKI People and Their Culture (Lamka, Churachandpur, India: Khampu Hatzaw, 1995), 21-22.
  8. For oral tradition about Songthu, see, T. Gougin, History of Zomi(Zou) (Lamka, India: T. Gougin, 1984), 2. Also, William Shaw, The Thadou Kukis(Calcutta, India: Cultural Publication of Asiatic Society of Bengal, 1929), 24-26 .
  9. Gangte, T.S. (2010). The Kukis of Manipur: A Historical Analysis. Gian Ridhi Offset. p. 9.
  10. Lalthangliana, B. Rina, R. L. (ed.). History of Mizo in Burma. Zawlbuk Agencies, Aizawl. p. 17. Retrieved 3 April 2024.
  11. Tribal polities and state systems in pre-colonial eastern and north eastern India. Calcutta: Bagchi. 1987. p. 312. ISBN 9788170740148.
  12. ^ Khai, Sing Khaw (1995). Zo People and Their Culture: A Historical, Cultural Study and Critical Analysis of Zo and Its Ethnic Tribes. Khampu Hatzaw. p. 16.
  13. Pau, Pum Khan (5 August 2019). Indo-Burma Frontier and the Making of the Chin Hills: Empire and Resistance. Taylor & Francis. ISBN 978-1-000-50745-4. Retrieved 3 April 2024.
  14. Mackenzie, Alexander (1979). The North East Frontier of India. Delhi: Mittal Publications. p. 169.
  15. Bertram S. Carey, H.N. Tuck (1896). The Chin Hills, vol. I. Delhi: Cultural publishing House. pp. 17, 19, 141.
  16. Gougin, History of Zomi, 67ff; and also, please, view full documentary video of his life edited by Laizoms Musika at Zogam Salpha.
  17. Bertram S. Carey and Henry N. Tuck, Chin Hills, Vol 1 (1896), page 141.
  18. H.N. Tuck, Bertram S. Carey (1976). The Chin Hills, vol. I. Aizawl: Tribal Research Institute. pp. 2, 3.
  19. Mackenzie, Alexander (1979). The North East Frontier of India. Mittal Publications. p. 168.
  20. For more on Guite's dynastic tradition, cf., Dr. Chinkholian Guite, Politico-Economic Development of the Tribals of Manipur: A Study of the Zomis (New Delhi, India: Anmol Publications Pvt. Ltd., 1999), 35-62.
  21. Khai, Zo Culture; and also, C. Thang Za Tuan, Prof., "Zomi Tanchin Tomkim," in Zolus Journal 4 (1999): 3-6 .
  22. Khai, Zo Culture, 21; and also, Laibu Bawl Committee, Sialsawm Pawi leh Khumhnuai Vangteh Khua Tangthu (Pinlone, Kalay Myo, Myanmar, 1994), 1-3 .

See also

References

  • Carey, Bertram S. and Henry N. Tuck. The Chin Hills: A History of the People, Our Dealings with Them, Their Customs and Manners, and a Gazetteer of Their Country. Rangoon, Burma: Government Printing, 1896.
  • Gougin, T. History of Zomi. Lamka, India: T. Gougin, 1984 .
  • Guite, Dr. Chinkholian Guite, Reader, Lamka College, Politico-Economic Development of the Tribals of Manipur: A Study of the Zomis. New Delhi, India: Anmol Publications Pvt. Ltd., 1999.
  • Khai, Sing K. Zo People and Their Culture. Lamka, Churachandpur, India: Khampu Hatzaw, 1995.
  • Kham, Pum Za. Manuscripts. Tonzang, Chin State, Myanmar.
  • Lalthangliana, B. History of Mizo in Burma. A master's thesis submitted to Arts & Science University, Mandalay, Burma, 1975, unpublished .
  • Shaw, William. The Thadou Kukis. Culcutta, India: Cultural Publication of Asiatic Society of Bengal, 1929.
  • Sinha, Surajit. Tribal Polities and State Systems in Pre-Colonial Eastern and North Eastern India. Culcutta, India: Centre for Studies in Social Sciences, K. P. Bagchi & Co., 1987.
  • Thang, Khup Za, capt., K. A. Zo Suan Khang Simna Laibu: the Genealogy of the Zo (Chin) Race of Burma. Parague, 1972.
  • Tuan, C. Thang Za, Prof. "Zomi Tanchin Tomkim," in Zolus Journal 4 (1999): 3-6 .
  • Zam, Ngul Lian (Guite). Mualthum Kampau Guite Hausate Tangthu. Kawlpi, Kale Myo, Myanmar: Khumhnuai Laibusaal, 2018. ISBN 978-1721693559.

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